Why are Chinese and Western cultures and ideas different?

The emergence of any cultural phenomenon cannot be random, accidental, and unreasonable. The task of cultural studies is to find and explain these truths.

An obvious road or rule is that the cultural style and lifestyle of a nation always reflect the cultural character of the nation. For example, the Chinese people meet and bow because they are introverted; the Westerners meet and shake hands because they are extroverted. Extroverted, so reach out to hold someone else s hand; introverted, so reach out to hold one s hand. This is just like the Chinese people use chopsticks to force food inwardly; Western people use a fork to poke forcefully when they eat. One is outward and the other is inward. Therefore, the symbol of Western culture is the cross, and the symbol of Chinese culture is: Tai Chi, one extending from one point to four sides, and one consisting of two poles interacting in the circle.

This is very interesting. One is the way of eating (chopsticks, fork), and the other is the way of communication (shaking hands, making a fuss). On the surface, it is different from the horse and the cow, but they have a psychological connection. This shows that, above all kinds of cultural phenomena, or in other specific cultural ways, there is another higher-level way, a general way in charge of everything. If culture is a living method of human beings and a way of human survival and development, then this general method is: living method of living methods, methods of methods, so we call it Culture Kernel , or Culture Thought Kernel .

The core of culture is the core of a nation s cultural thought and the general outline for the survival and development of this nation. Only by grasping the ideological core of culture can we have a deeper and thorough understanding of the cultural spirit, cultural characteristics , cultural personality, cultural mechanism, cultural behavior, and cultural psychology of a nation. In other words, only by grasping the ideological core of Chinese culture can we understand and understand Chinese people clearly.

If Chinese people are a mystery, Chinese culture is also a mystery. Then, the core of the ideology of Chinese culture is the mystery of the mystery. Culture itself is concrete, vivid, and lively. The core of culture as a method of way can only be a highly abstract philosophical summary. Moreover, this abstract generalization must be confirmed by vivid, concrete, and lively cultural phenomena. It is more difficult to obtain abstraction from concrete, and it is more difficult to return to abstraction from abstraction .

Alas, we thought of cultural phenomena.

He said that dinners were invited, and all the nations of the world had to eat. You also have to treat. But the method of invitation and the way of eating are very different. Someone made a joke. Once, he and two Chinese people invited two Americans to dinner. In accordance with the procedure, and also out of politeness, he asked everyone to order a dish. One of the guests, who may have been to a Chinese restaurant in the United States, had a little experience, so he took the lead in ordering the Hibiscus Chicken Slices, and the other American knew nothing about Chinese cuisine. After everyone clicked, he was still at a loss. So the host induced him to order a soup. Anyway. The dishes are all ready for everyone to eat together. The first dish was Chicken Hibiscus. The self-assured American asked: Is this what I ordered? After receiving a positive answer, he happily said, Let me eat first. Already. Then, he moved over the plate, and the knife and fork went side by side. In the embarrassment of crying and laughing, a few Chinese people can only go with the guests, and in accordance with American rules, each person eats his own dishes. This time the other American was unlucky, he had to bite the bullet and drink a large bowl of mustard pork soup.

Seriously, this is of course a trivial matter. However, it is in this trivial matter that it is not difficult to see the difference in cultural spirit. That is, the core of thought in Chinese culture is group consciousness, while the core of thought in Western culture is individual consciousness.

The so-called individual consciousness, in simple terms, means that each person is a separate individual, an individual with independent personality and free will. Because of their independent will, everyone s happiness depends on everyone. Everyone s actions are also their own responsibility. Even if you enjoy a plate of dishes, you have to order it yourself; even if you order the mustard pork soup under the misleading guidance of others, you have to drink it by yourself. Because of their independent personality, everyone s choices and actions cannot be interfered by others, unless it is against the public interest. From presidential elections to career choices. As for eating and dressing, it s more purely personal behavior. It has nothing to do with others. I do n t care what other people like to eat and what they want to eat. Your own will is imposed on others, interferes with others freedom of will, and violates the personality independence of others. In this case, we will order our own dishes, and we will order our own food and even pay our own bills.

The so-called group consciousness, in simple terms, means that everyone is part of a group. The interests of the group are the interests of the individual, and the value of the group is the value of the individual. An individual s will must be subordinated to the collective will of the group; an individual s personality can only depend on the collective personality of the group, and even if dressed and eaten, it is not entirely a personal matter. If everyone gathers, it is even more important to take care of the overall situation, for example, when ordering, try to choose dishes that everyone loves. Don t just care about your own taste. Because, one person wants to sing, and unhappy in one s seat, if only you are happy to eat alone, what kind of system? If every point is different, why sit together? Just go home or have a meal each other. Having dinner together is to show that everyone is together and experience the group.

Different cultural cores create different cultural personalities.

Generally speaking, most people with an individual consciousness as the core of their thoughts are extraverted, and most people with a group consciousness as their core are introverted. Because the individual is already the smallest unit in the society; there is really no inside to go, and only by developing outward can we find a living space. The group has its own internal space. Taking the group as a unit, after the living space is defined, the internal problem must be solved, and the eyes cannot be seen from the inside. Therefore, Chinese people are introverted and Westerners are extroverted. Of course, there are different ways of communication. Meeting Westerners is a matter of two separate individuals. The individual s independent personality is inviolable and free will is inviolable. Therefore, he must open his arms and extend his hands to show that he is willing to establish a relationship. He must also shake hands and hug each other Only then can the relationship be e stablished. When the Chinese meet and bow, there is another meaning. Holding hands in fists indicates that the relationship has been established. Everyone is their own. Like the left and right hands, they have long held a group. There is no need to separate each other, as for nodding and bending, it is nothing more than a tribute. Because even if it is brother, there are big and small and brother and brother. If you lower your head and bend your waist a little, that is to raise each other up. Everyone is polite and modest, and you can group.

It can be seen that cultural phenomena embody the cultural core. Since the cultural core is the most programmatic thing, it must be seen in the most universal phenomenon. However, too common inevitably means invisible. This requires analysis, anatomy, and root-seeking. In other words, decryption is needed to decrypt. Yi Zhongtian

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